One, childhood is the function of personhood; the role of komori is important.
Two, play carefully; don’t choose dangerous play.
Three, you can play, but don’t forget your charge on your back.
Four, copy the good deeds; use the polite language.
Five, always be cheerful; if you smile, your charge will smile.
Six, don’t force your charge to wake up or to sleep.
Seven, whatever you do, do for your charge; don’t do anything your charge may not like.
Eight, a child will soon grow into an adult; treat your charge as if it were an adult.
Nine, the role of komori is important; komori replaces the mother to protect the child.
Ten, don’t give any poisonous food or a dangerous toy to your charge.

(Kozo 1985)

One, we are all bullied.
Two, we are all hated.
Three, we are all forced to talk.
Four, we are all scolded.
Five, we are all forced to carry babies who cry a lot.
Six, we are all fed with terrible food.
Seven, we are all forced to wash diapers in the cold water of the river.
Eight, we are all impregnated and shed our tears.
Nine, we are all persuaded to leave, and finally,
Ten, we all must leave.

I want to go home
I want to see my house.
I want to see my mother’s face.
Even if I cannot see her, I want to talk to somebody about my wretched life.

DON’T GIVE TO MUMMERS

Charity Workers Advise Us Not to Yield to Thanksgiving Beggars

To the Public:

Thanksgiving Day is an American institution–one of the few which we have originated and which has become really National. Its primary associations are religious and serious. The strengthening of family ties and the building up of character are among its natural purposes. Good cheer and hospitality rather than a reckless carnival spirit have always been its distinguishing characteristics.

Here in New York City, however, we are in danger of falling into a custom which is inconsistent with the whole spirit of Thanksgiving and a strange perversion of its highest purposes. This is the habit of giving pennies and larger coin to children who put on fantastic clothing and in this disguise impudently ask every passerby for money. Surely it needs no argument to show that to teach young children to become beggars is no right use of our National Day of prayer and thanksgiving.

There are many excellent citizens who thoughtlessly respond to these appeals because they think they are giving innocent pleasure to their neighbors’ children as perhaps their neighbors are similarly giving to their own. There are no doubt many innocent children who can take part in such pranks with no great harm, because on other days in the year they are under proper discipline, and quickly forget the impressions made on them by what they consider a new kind of game. But reflection will convince any good citizen that for a large proportion of those to whom they give money it is a dangerous game. Often such impressions do not pass away from the mind of the child–especially if they are renewed and deepened on each succeeding Thanksgiving Day.

In the interest of our children and in the interest of a national observance of this holiday, we appeal to parents to restrain their children from this foolish and mischievous use of the day, and to citizens to refrain from encouraging this pernicious custom.

ROBERT W. DE FOREST,
President Charity Organization Society.

R. FULTON CUTTING,
President New York Association for Improving the Condition of the Poor.

LEOPOLD PLAUGHT,
President United Hebrew Charities

WILLIAM CHURCH OSBORN,
President Children’s Aid Society.

DAVID H. GREER,
Bishop of the Diocese of New York

D.J. McMAHON,
Supervisor of Catholic Charities

FRANK MASON NORTH
Chairman Commission on Church and Social Service

For many chapters we have followed the lives of Samoan girls, watched them change from babies to baby-tenders, learn to make the oven and weave fine mats, forsake the life of the gang to become more active members of the household, defer marriage through as many years of casual love-making as possible, finally marry and settle down to rearing children who will repeat the same cycle. As far as our material permitted, an experiment has been conducted to discover what the process of development was like in a society very different from our own. Because the length of human life and the complexity of our society did not permit us to make our experiment here, to choose a group of baby girls and bring them to maturity under conditions created for the experiment, it was necessary to go instead to another country where history had set the stage for us. There we found girl children passing through the same process of physical development through which our girls go, cutting their first teeth and losing them, cutting their second teeth, growing tall and ungainly, reaching puberty with their first menstruation, gradually reaching physical maturity, and becoming ready to produce the next generation. It was possible to say: Here are the proper conditions for an experiment; the developing girl is a constant factor in America and in Samoa; the civilisation of America and the civilisation of Samoa are different. In the course of development, the process of growth by which the girl baby becomes a grown woman, are the sudden and conspicuous bodily changes which take place at puberty accompanied by a development which is spasmodic, emotionally charged, and accompanied by an awakened religious sense, a flowering of idealism, a great desire for assertion of self against authority—or not? Is adolescence a period of mental and emotional distress for the growing girl as inevitably as teething is a period of misery for the small baby? Can we think of adolescence as a time in the life history of every girl child which carried with it symptoms of conflict and stress as surely as it implies a change in the girl’s body?

Following the Samoan girls through every aspect of their lives we have tried to answer this question, and we found throughout that we had to answer it in the negative. The adolescent girl in Samoa differed from her sister who had not reached puberty in one chief respect, that in the older girl certain bodily changes were present which were absent in the younger girl. There were no other great differences to set off the group passing through adolescence from the group which would become adolescent in two years or the group which had become adolescent two years before.

KK: But we were having fun and it was kind of enjoyable until the questionnaires came out.

AI: And that was in 1943?

KK: Yeah.

AI: And can you tell me what happened then?

KK: Well, of course, my folks and my older brothers -- I was a little young so I didn't have to answer those questions, but they all answered no because they were bitter. My father felt insulted being asked those questions 'cause he had no intention of going back to Japan or anything or he had no allegiance to Japan and here they asking them questions after they take all the property away and everything so he was bitter. And the other thing was he didn't know if -- where to go home to 'cause there was nothing left so the alternative was maybe Japan. We should go back to Japan 'cause there is nothing here. So that's why he answered no. I don't think it was any loyalty to Japan or anything.

AI: So he made that decision, but then how about your older brothers?

KK: Well, they felt, whatever they do, we should do it, too. We should stick together.

AI: So their decision was mainly based on, sounds like, wanting to stay together as a family.

KK: Yeah, uh-huh.

AI: Did you have any family discussion about that that you recall?

KK: Yeah, but I wasn't in on that discussion. I think my older brothers and sister was, but I stayed out of it.

AI: And did you have any sense, had you heard any rumors, or did you have any idea of what might happen because of their decisions?

KK: No. Well, I didn't know what was gonna happen. I didn't know why they asked the questions from the first place, but it kind of tore a lot of us apart because it separated families, it separated friends. I made good friends there and all of a sudden we had to part when the decision was made that we had to go to Tule Lake. There was a lot of divisions and things like that.

KK: But you want me to tell about Okamoto?

AI: Yeah. Who was Mr. Okamoto?

KK: He was, their family was from Heart Mountain, I think, and we knew them, my family knew them. And he was working, he was a truck driver working outside the fence, and when you go out through the gates, you have to show your pass to the guard. But he has been going in and out, in and out every day so this guard knew him so he just waves him on. But, this one day it was a new guard there who just came back from the Pacific war, and he told him to halt. So he halted and he told him to get out of the truck so he got out, and he said, "Show me your pass" or something, give me. . . so he -- this driver was kind of cocky, I guess, he just threw the pass on the ground. And this guy told him to pick it up and they started to argue and all of a sudden he shot him, the guard shot this guy. And this is what I heard 'cause I wasn't there to see it. I didn't see it, from their family story, but they said that they called the medics and everything, but this guard kept everybody away with the gun and so he bleed to death right on the ground. So we had a camp-wide funeral and one of those fire breaks they had, and there were thousands of people there at the funeral. And it was after that, even during the funeral, somebody was talking about how this guy murdered this guy. Anyway, it started, I think that was the catalyst to the riot that happened because people start talking and everything. And I'm not saying that was the only reason, but there's other reasons too, but everybody start talking, pretty soon everybody got all hepped up and started walking towards the administration building.

AI: And what happened next?

KK: Well, one of the thing that they found out was the WRA was stealing some food like meat and selling on the black market, which we were supposed to get. So I, as a kid, I said, "Well, we're going to go in there and steal the meat back." So we went in the cold storage, and we lug out all these meat and took it back to our mess hall, and we had steaks for a whole week. [Laughs] But in the meantime they were throwing tear gas at us and everything and pretty soon there was martial law. And then the army came in with their tanks and started shooting the guns and everything.

AI: Were you there during the shooting?

KK: Yeah. But they didn't shoot at anything, they were shooting at people's, up high, so they didn't shoot anybody, but they were scaring the hell out of everybody. And they were coming between our barracks, the tanks, and shake. Our whole barrack was shaking.

AI: What did you do?

KK: We were hiding under the bed scared. [Laughs] Anyway, we didn't know what was gonna happen. We thought they going to start killing everybody. Who knows.

AI: So people were really afraid for their lives?

KK: Yeah. So everybody stayed in and they wouldn't come out, but then the military start -- the other thing was the military start delivering the food to the mess hall. And we were watching 'em and they just drive up and threw the -- all the food down from the truck and a lot of the things broke, eggs broke and everything. They didn't care. They just drop everything and they just went. That's how they were delivering the food. And I thought at that time, "Well, what is this anyway."

AI: So during martial law lots of the normal operations were stopped and operations that were normally carried out by the internees, internees were not allowed to do that so the Army had taken over some of these, such as delivering and so forth.

KK: Yeah, and they closed the school and all that stuff and we were under curfew. But it was kind of a bad time for us.

AI: And do you recall what else happened during that time of martial law?

KK: Well, I heard -- this is from hearing -- that they arrested a lot of people through the FBI, and they arrested a lot of people and they put them in the stockade.

AI: Did you know anyone who was put in there?

KK: No, uh-uh. No, but then that kind of subsided.

KK: But we were having fun and it was kind of enjoyable until the questionnaires came out.

AI: And that was in 1943?

KK: Yeah.

AI: And can you tell me what happened then?

KK: Well, of course, my folks and my older brothers -- I was a little young so I didn't have to answer those questions, but they all answered no because they were bitter. My father felt insulted being asked those questions 'cause he had no intention of going back to Japan or anything or he had no allegiance to Japan and here they asking them questions after they take all the property away and everything so he was bitter. And the other thing was he didn't know if -- where to go home to 'cause there was nothing left so the alternative was maybe Japan. We should go back to Japan 'cause there is nothing here. So that's why he answered no. I don't think it was any loyalty to Japan or anything.

AI: So he made that decision, but then how about your older brothers?

KK: Well, they felt, whatever they do, we should do it, too. We should stick together.

AI: So their decision was mainly based on, sounds like, wanting to stay together as a family.

KK: Yeah, uh-huh.

AI: Did you have any family discussion about that that you recall?

KK: Yeah, but I wasn't in on that discussion. I think my older brothers and sister was, but I stayed out of it.

AI: And did you have any sense, had you heard any rumors, or did you have any idea of what might happen because of their decisions?

KK: No. Well, I didn't know what was gonna happen. I didn't know why they asked the questions from the first place, but it kind of tore a lot of us apart because it separated families, it separated friends. I made good friends there and all of a sudden we had to part when the decision was made that we had to go to Tule Lake. There was a lot of divisions and things like that.

KK: But you want me to tell about Okamoto?

AI: Yeah. Who was Mr. Okamoto?

KK: He was, their family was from Heart Mountain, I think, and we knew them, my family knew them. And he was working, he was a truck driver working outside the fence, and when you go out through the gates, you have to show your pass to the guard. But he has been going in and out, in and out every day so this guard knew him so he just waves him on. But, this one day it was a new guard there who just came back from the Pacific war, and he told him to halt. So he halted and he told him to get out of the truck so he got out, and he said, "Show me your pass" or something, give me. . . so he -- this driver was kind of cocky, I guess, he just threw the pass on the ground. And this guy told him to pick it up and they started to argue and all of a sudden he shot him, the guard shot this guy. And this is what I heard 'cause I wasn't there to see it. I didn't see it, from their family story, but they said that they called the medics and everything, but this guard kept everybody away with the gun and so he bleed to death right on the ground. So we had a camp-wide funeral and one of those fire breaks they had, and there were thousands of people there at the funeral. And it was after that, even during the funeral, somebody was talking about how this guy murdered this guy. Anyway, it started, I think that was the catalyst to the riot that happened because people start talking and everything. And I'm not saying that was the only reason, but there's other reasons too, but everybody start talking, pretty soon everybody got all hepped up and started walking towards the administration building.

AI: And what happened next?

KK: Well, one of the thing that they found out was the WRA was stealing some food like meat and selling on the black market, which we were supposed to get. So I, as a kid, I said, "Well, we're going to go in there and steal the meat back." So we went in the cold storage, and we lug out all these meat and took it back to our mess hall, and we had steaks for a whole week. [Laughs] But in the meantime they were throwing tear gas at us and everything and pretty soon there was martial law. And then the army came in with their tanks and started shooting the guns and everything.

AI: Were you there during the shooting?

KK: Yeah. But they didn't shoot at anything, they were shooting at people's, up high, so they didn't shoot anybody, but they were scaring the hell out of everybody. And they were coming between our barracks, the tanks, and shake. Our whole barrack was shaking.

AI: What did you do?

KK: We were hiding under the bed scared. [Laughs] Anyway, we didn't know what was gonna happen. We thought they going to start killing everybody. Who knows.

AI: So people were really afraid for their lives?

KK: Yeah. So everybody stayed in and they wouldn't come out, but then the military start -- the other thing was the military start delivering the food to the mess hall. And we were watching 'em and they just drive up and threw the -- all the food down from the truck and a lot of the things broke, eggs broke and everything. They didn't care. They just drop everything and they just went. That's how they were delivering the food. And I thought at that time, "Well, what is this anyway."

AI: So during martial law lots of the normal operations were stopped and operations that were normally carried out by the internees, internees were not allowed to do that so the Army had taken over some of these, such as delivering and so forth.

KK: Yeah, and they closed the school and all that stuff and we were under curfew. But it was kind of a bad time for us.

AI: And do you recall what else happened during that time of martial law?

KK: Well, I heard -- this is from hearing -- that they arrested a lot of people through the FBI, and they arrested a lot of people and they put them in the stockade.

AI: Did you know anyone who was put in there?

KK: No, uh-uh. No, but then that kind of subsided.

AI: Well, so now you're in Heart Mountain. It's fall of 1942, and you still haven't finished your high school. What happened then after, when you got to Heart Mountain then? Was there a school all ready for you to join in the, start going to class again?

MK: Yeah, at the, the early school was in the barracks. Later on, they built the high school there, and gymnasium and everything. While we were there, we went to the barracks. We had, some were teachers, some were teachers' aides, some were Caucasians from the outside, and they taught all the kids, I guess the best of their ability under the condition. A funny thing, when I went to school there, nobody talked about the Constitution and the Bill of Rights and the deprivation of our constitutional rights. We were taught school like a normal school, like on the outside. Probably wrote compositions "Why I'm proud to be an American," too. [Laughs] Isn't it ridiculous, but that's the way it was. I do remember a student writing, "Why We Are Prisoners in a Concentration Camp." I remember that. I, I thought, "Gee, that kid there is really bright and has a lot of courage to write a composition like that. But everybody else is, "Why I'm proud to be American," and you know, waving the flag and everything. Kind of ridiculous, but that, that's the way people thought in those days. This one kid wrote about the Constitution and the deprivation of our rights. And I said, "Wow." That put a kind of a seed in my mind, too. We're taking this evacuation and incarceration too lightly. It actually is a deprivation, like this student says, of our constitutional rights. Probably didn't hit a lot of people, but, because I had, because I went to detention and learned about the Constitution and all that. It really hit me, because I, I knew this kid was right. Why were we there? We didn't do anything wrong. We were denied due process of the law, which is supposed to be God-given right to all Americans, and I just couldn't understand it, why more people didn't fight it. Like the coram nobis cases. There was only three, three out of 120,000 that refused to be evacuated. You would think if everybody believed in the Constitution and all that, there'd be a bigger percentage.

AI: It's July 14, 2001, we're continuing our interview with Mits Koshiyama. And Mits, I wanted to ask you to back up a bit. In the interview, you had just mentioned about, learning about the Constitution when you were in detention.

MK: Uh-huh.

AI: And you were referring to a time before the concentration camp when you were in high school back in, at Fremont High School. So would you tell a little bit about what happened, how come you were in detention, and what, what you learned while you were there.

MK: Actually, it was in grade school when it happened. I think that was about the seventh grade. I would be called by the other kids, one day, "Jap." I resented it, so I kind of fought with them. First thing I knew I was called into the principal's office, and I was sent to detention class. I don't know if the teacher trying to help me or make, punish me. I, detention is for punishment. So I believe that she made me study all about the Constitution because that's the subject I, kids didn't want to study. So I didn't want to be punished anymore, so I studied the Constitution pretty hard. Then the teacher told me, she checked my papers and everything and, "What'd you learn? Don't you know that all Americans are supposed to fight for their constitutional rights?" And it'd kind of go through one ear and the other. But I read everything about the Constitution and how it should, it's supposed to protect all citizens. She told me, "It protects all citizens," she told me. "Don't you understand?" she told me -- [laughs] -- "It protects all citizens. It's for your own protection that the Constitution was written." I, it finally sunk into my head. It took a little while, but I didn't just go to detention one day. I had so many fights that it looked like I was there, oh, most of the time. Most every recess I had to spend in detention. But it, it did turn out to be real helpful to me later on. I did realize that, like she said, the Constitution is the main law of the land. It doesn't mean -- you know presidents come and go, teachers come and go, governments come and go -- but she says, "The Constitution be always there no matter what." She says, "You'd better learn all about the Constitution because sooner or later it's gonna help you." It sure did.

I, my soul was clean because I, I really believed in the Constitution, and I believed that they should protect me at, when I needed it the most. And that, the belief in that Constitution kind of pulled me through all this difficulties that I had during the war years. I, I knew that sooner or later -- I'm not a prophet or anything -- but I know by, let's say common sense, that sooner or later after the war that people were going to realize that standing up for constitutional rights is the most important thing. And it's proven to be true. Like I was telling somebody today, the resisters' story -- was that you? [Laughs] Resisters' story is like the Boston Tea Party -- "taxation without representation." Drafting us without rights is like taxation without representation. And that's why I call it the, draft resistance, the "Japanese Boston Tea Party." I guess a lot of people laugh about that, but there's lot of similarities.

AI: Well, so now you're in Heart Mountain. It's fall of 1942, and you still haven't finished your high school. What happened then after, when you got to Heart Mountain then? Was there a school all ready for you to join in the, start going to class again?

MK: Yeah, at the, the early school was in the barracks. Later on, they built the high school there, and gymnasium and everything. While we were there, we went to the barracks. We had, some were teachers, some were teachers' aides, some were Caucasians from the outside, and they taught all the kids, I guess the best of their ability under the condition. A funny thing, when I went to school there, nobody talked about the Constitution and the Bill of Rights and the deprivation of our constitutional rights. We were taught school like a normal school, like on the outside. Probably wrote compositions "Why I'm proud to be an American," too. [Laughs] Isn't it ridiculous, but that's the way it was. I do remember a student writing, "Why We Are Prisoners in a Concentration Camp." I remember that. I, I thought, "Gee, that kid there is really bright and has a lot of courage to write a composition like that. But everybody else is, "Why I'm proud to be American," and you know, waving the flag and everything. Kind of ridiculous, but that, that's the way people thought in those days. This one kid wrote about the Constitution and the deprivation of our rights. And I said, "Wow." That put a kind of a seed in my mind, too. We're taking this evacuation and incarceration too lightly. It actually is a deprivation, like this student says, of our constitutional rights. Probably didn't hit a lot of people, but, because I had, because I went to detention and learned about the Constitution and all that. It really hit me, because I, I knew this kid was right. Why were we there? We didn't do anything wrong. We were denied due process of the law, which is supposed to be God-given right to all Americans, and I just couldn't understand it, why more people didn't fight it. Like the coram nobis cases. There was only three, three out of 120,000 that refused to be evacuated. You would think if everybody believed in the Constitution and all that, there'd be a bigger percentage.

AI: It's July 14, 2001, we're continuing our interview with Mits Koshiyama. And Mits, I wanted to ask you to back up a bit. In the interview, you had just mentioned about, learning about the Constitution when you were in detention.

MK: Uh-huh.

AI: And you were referring to a time before the concentration camp when you were in high school back in, at Fremont High School. So would you tell a little bit about what happened, how come you were in detention, and what, what you learned while you were there.

MK: Actually, it was in grade school when it happened. I think that was about the seventh grade. I would be called by the other kids, one day, "Jap." I resented it, so I kind of fought with them. First thing I knew I was called into the principal's office, and I was sent to detention class. I don't know if the teacher trying to help me or make, punish me. I, detention is for punishment. So I believe that she made me study all about the Constitution because that's the subject I, kids didn't want to study. So I didn't want to be punished anymore, so I studied the Constitution pretty hard. Then the teacher told me, she checked my papers and everything and, "What'd you learn? Don't you know that all Americans are supposed to fight for their constitutional rights?" And it'd kind of go through one ear and the other. But I read everything about the Constitution and how it should, it's supposed to protect all citizens. She told me, "It protects all citizens," she told me. "Don't you understand?" she told me -- [laughs] -- "It protects all citizens. It's for your own protection that the Constitution was written." I, it finally sunk into my head. It took a little while, but I didn't just go to detention one day. I had so many fights that it looked like I was there, oh, most of the time. Most every recess I had to spend in detention. But it, it did turn out to be real helpful to me later on. I did realize that, like she said, the Constitution is the main law of the land. It doesn't mean -- you know presidents come and go, teachers come and go, governments come and go -- but she says, "The Constitution be always there no matter what." She says, "You'd better learn all about the Constitution because sooner or later it's gonna help you." It sure did.

I, my soul was clean because I, I really believed in the Constitution, and I believed that they should protect me at, when I needed it the most. And that, the belief in that Constitution kind of pulled me through all this difficulties that I had during the war years. I, I knew that sooner or later -- I'm not a prophet or anything -- but I know by, let's say common sense, that sooner or later after the war that people were going to realize that standing up for constitutional rights is the most important thing. And it's proven to be true. Like I was telling somebody today, the resisters' story -- was that you? [Laughs] Resisters' story is like the Boston Tea Party -- "taxation without representation." Drafting us without rights is like taxation without representation. And that's why I call it the, draft resistance, the "Japanese Boston Tea Party." I guess a lot of people laugh about that, but there's lot of similarities.

EO: So tell me about your pregnancy and giving birth, and about your daughter.

AH: All right. First my pregnancy. Since I was young, it was a pretty easy nine-months' gestation. It would have been easier if we had not had to have our meals, three meals outside of our own apartment. Our own apartment finally -- served as bedroom, living room, and of course, the main things we lacked were kitchen and bathroom facilities. So three meals a day we had to get in line for food and being pregnant and suffering what most pregnant women go through -- what is known as morning sickness and nauseous periods, waiting in line for our meals during that period was very, very difficult under the, the conditions that existed there: the dust storms, the heat, the cold.

Then when. . . I think the lack of real good milk at the time which was considered very important for pregnant women to have, that, I think, affected my fetus, the fetus, the embryo a great deal. When my child was born in the camp hospital, she was born with an allergy to the powdered milk that they permitted babies to have during that time. And it was not diagnosed that she had an allergy to this powdered milk and that she should have what was called at that time, Carnation milk in a can. I requested that for my child, but they said, "No, that, all those, that has to go to the army." To the men in the armed forces, and we would not be permitted to unless we could afford to send for it from outside. And, of course, we couldn't do that, we were earning minimum salaries which ran from twelve dollars a month, sixteen dollars a month and nineteen dollars a month at that time. Nineteen dollars for the professionals, sixteen dollars for semi-skilled -- for skilled, and twelve dollars for the unskilled laborers. We could not afford to buy canned milk. So my daughter suffered tremendously. She was hospitalized in the camp, went in and out, in and out, with stomach disorders because of her inability to, to get this milk, which was, of course, the lifeline for infants at the time. Most children double their weight, most infants double their weight, birth weight, at six months. My child had not doubled her weight in a year, she was so sick.

EO: How did this make you feel?

AH: Very angry. I was very angry and felt so responsible for my child. There's nothing, nothing at all that I could do about it. And I think the lack of this important nutrition at this time of her life has affected her whole entire life. She didn't have the basic ingredients to be a healthy person.

EO: What was the hospital like?

AH: Oh, the hospital, very sort of primitive. The doctors were mostly Japanese American doctors. The white, Caucasian doctors served as supervisors, overseers. The nurses and the doctors were primarily Japanese and they were skillful. We, I'm sure, although I didn't know anything about hospitals and supplies at the time, but I have read what Japanese doctors who served in the camps said, that they lacked medicine, they lacked the proper equipment to do the necessary work that they needed to do as doctors. I think the, we were probably very low down on the totem pole in terms of priority as far as the government was concerned at the time.

EO: So tell me about your pregnancy and giving birth, and about your daughter.

AH: All right. First my pregnancy. Since I was young, it was a pretty easy nine-months' gestation. It would have been easier if we had not had to have our meals, three meals outside of our own apartment. Our own apartment finally -- served as bedroom, living room, and of course, the main things we lacked were kitchen and bathroom facilities. So three meals a day we had to get in line for food and being pregnant and suffering what most pregnant women go through -- what is known as morning sickness and nauseous periods, waiting in line for our meals during that period was very, very difficult under the, the conditions that existed there: the dust storms, the heat, the cold.

Then when. . . I think the lack of real good milk at the time which was considered very important for pregnant women to have, that, I think, affected my fetus, the fetus, the embryo a great deal. When my child was born in the camp hospital, she was born with an allergy to the powdered milk that they permitted babies to have during that time. And it was not diagnosed that she had an allergy to this powdered milk and that she should have what was called at that time, Carnation milk in a can. I requested that for my child, but they said, "No, that, all those, that has to go to the army." To the men in the armed forces, and we would not be permitted to unless we could afford to send for it from outside. And, of course, we couldn't do that, we were earning minimum salaries which ran from twelve dollars a month, sixteen dollars a month and nineteen dollars a month at that time. Nineteen dollars for the professionals, sixteen dollars for semi-skilled -- for skilled, and twelve dollars for the unskilled laborers. We could not afford to buy canned milk. So my daughter suffered tremendously. She was hospitalized in the camp, went in and out, in and out, with stomach disorders because of her inability to, to get this milk, which was, of course, the lifeline for infants at the time. Most children double their weight, most infants double their weight, birth weight, at six months. My child had not doubled her weight in a year, she was so sick.

EO: How did this make you feel?

AH: Very angry. I was very angry and felt so responsible for my child. There's nothing, nothing at all that I could do about it. And I think the lack of this important nutrition at this time of her life has affected her whole entire life. She didn't have the basic ingredients to be a healthy person.

EO: What was the hospital like?

AH: Oh, the hospital, very sort of primitive. The doctors were mostly Japanese American doctors. The white, Caucasian doctors served as supervisors, overseers. The nurses and the doctors were primarily Japanese and they were skillful. We, I'm sure, although I didn't know anything about hospitals and supplies at the time, but I have read what Japanese doctors who served in the camps said, that they lacked medicine, they lacked the proper equipment to do the necessary work that they needed to do as doctors. I think the, we were probably very low down on the totem pole in terms of priority as far as the government was concerned at the time.

EO: So tell me, now, about having to move. How long did you have, and what did you decide to take, and how did you dispose of things?

AH: Oh. I was all of seventeen years old, ready to graduate high school, madly in love with this young Nisei man, a young man, who lived on the other side of town, other side of Los Angeles. We were all frantic about where each one of us would be moving to. Los Angeles was a big area, it was divided into different sections. Certain areas would be, were told they would be going somewhere, no name, but a certain section of, inland. And therefore, since the army did not notify each family exactly where they would be going, what kind of weather they would be encountering, or exactly when they would be moving, efforts within the, each family started to roll, to get rid of, to sell or to store their household goods. And then trying to separate out what they thought they would need and what they thought they could either store or sell. It was a hectic, frantic time for all the Japanese families. In our family, my father, as a matter of fact, destroyed all of his Japanese language books because rumors spread that if the FBI came to your home and found Japanese language books, your father or uncle, or mother would be taken away and fear just gripped the community over things like that. My father destroyed almost all of his Japanese language books, including a book that he had written -- he had a number of copies of a autobiography my sister said he had written. Also, he had been carrying around the ashes of one of my sisters, a half-sister, and my mother told me many, many years later that he had buried those ashes in the backyard of our home in Los Angeles. She didn't know where, what part of the yard. I've often thought of going back to that house, but I didn't know how to approach the occupant of the house to ask if I could dig up his backyard to look for the ashes of my sister my father had buried fifty years ago. [Laughs] So I've never done it. But I've passed in front of the house a couple of times, and wondered what could I do.

EO: And he had her ashes because -- why, why was he carrying her ashes around?

AH: I'm not sure. You know, I think that he thought perhaps -- she was born in Japan -- and I have a feeling he had hoped one day to take her ashes back to Japan. Either that or he was waiting for, to get settled someplace, in say, southern California, where he could feel, this is where we're going to set our roots, place our roots, and perhaps get our family plot, and bury her there. But I have a feeling it was that he was planning to take her ashes back to Japan.

EO: Did they bury anything? They burned these books. Did you leave anything else? I mean, where, what did you do with your things?

AH: Oh, all right. Many families owned their homes, so they had a lot more problems in terms of their economic situation and property. We were so poor, we didn't own the home, we were renting, so that, that was not as big a problem for us. Our problem was what to take, what to destroy, what to sell. And the neighbors, the persons, the non-Japanese who were not moving, being asked to move, knew that the shorter time we had to leave, the more willing we would be to lower our prices. So there were "vultures" all around, hanging around for days, waiting for the day that we would move, and that we would literally have to give things away. My mother, of course, had some small items, beautiful little dishes from Japan, and I think some heirlooms that she decided to sell -- brooches, obitome -- things like that that I, I know that she had to get rid of, to sell, because she felt we must take what is absolutely necessary as long as we were permitted to take only what we could carry, at the time. And I have heard many stories of mothers who were so furious at the insulting prices that were offered by buyers, that they rather, rather than sell them at these prices, they would break the dishes or the big platters that they cherished so much. I believe those who left for the camps early on did not have the opportunity, or the knowledge at the time, or the permission by the government, that they could store some things. That kind of information came later on and those who moved into these army-run assembly centers later on, say, June, July, they were told that they could store some things. So many of those families were able to keep household goods, furnitures, where those of us who left very early could not do that. I myself -- yes?

EO: At whose expense?

AH: The furniture could be stored sometimes in Buddhist churches, or community centers. The government itself offered in certain areas to store the furniture, but with a caveat: you store them at your own expense, at your own risk. And, of course, as, when many folks went back to that area later on, they found their homes and property vandalized, broken, stolen.

EO: So tell me, now, about having to move. How long did you have, and what did you decide to take, and how did you dispose of things?

AH: Oh. I was all of seventeen years old, ready to graduate high school, madly in love with this young Nisei man, a young man, who lived on the other side of town, other side of Los Angeles. We were all frantic about where each one of us would be moving to. Los Angeles was a big area, it was divided into different sections. Certain areas would be, were told they would be going somewhere, no name, but a certain section of, inland. And therefore, since the army did not notify each family exactly where they would be going, what kind of weather they would be encountering, or exactly when they would be moving, efforts within the, each family started to roll, to get rid of, to sell or to store their household goods. And then trying to separate out what they thought they would need and what they thought they could either store or sell. It was a hectic, frantic time for all the Japanese families. In our family, my father, as a matter of fact, destroyed all of his Japanese language books because rumors spread that if the FBI came to your home and found Japanese language books, your father or uncle, or mother would be taken away and fear just gripped the community over things like that. My father destroyed almost all of his Japanese language books, including a book that he had written -- he had a number of copies of a autobiography my sister said he had written. Also, he had been carrying around the ashes of one of my sisters, a half-sister, and my mother told me many, many years later that he had buried those ashes in the backyard of our home in Los Angeles. She didn't know where, what part of the yard. I've often thought of going back to that house, but I didn't know how to approach the occupant of the house to ask if I could dig up his backyard to look for the ashes of my sister my father had buried fifty years ago. [Laughs] So I've never done it. But I've passed in front of the house a couple of times, and wondered what could I do.

EO: And he had her ashes because -- why, why was he carrying her ashes around?

AH: I'm not sure. You know, I think that he thought perhaps -- she was born in Japan -- and I have a feeling he had hoped one day to take her ashes back to Japan. Either that or he was waiting for, to get settled someplace, in say, southern California, where he could feel, this is where we're going to set our roots, place our roots, and perhaps get our family plot, and bury her there. But I have a feeling it was that he was planning to take her ashes back to Japan.

EO: Did they bury anything? They burned these books. Did you leave anything else? I mean, where, what did you do with your things?

AH: Oh, all right. Many families owned their homes, so they had a lot more problems in terms of their economic situation and property. We were so poor, we didn't own the home, we were renting, so that, that was not as big a problem for us. Our problem was what to take, what to destroy, what to sell. And the neighbors, the persons, the non-Japanese who were not moving, being asked to move, knew that the shorter time we had to leave, the more willing we would be to lower our prices. So there were "vultures" all around, hanging around for days, waiting for the day that we would move, and that we would literally have to give things away. My mother, of course, had some small items, beautiful little dishes from Japan, and I think some heirlooms that she decided to sell -- brooches, obitome -- things like that that I, I know that she had to get rid of, to sell, because she felt we must take what is absolutely necessary as long as we were permitted to take only what we could carry, at the time. And I have heard many stories of mothers who were so furious at the insulting prices that were offered by buyers, that they rather, rather than sell them at these prices, they would break the dishes or the big platters that they cherished so much. I believe those who left for the camps early on did not have the opportunity, or the knowledge at the time, or the permission by the government, that they could store some things. That kind of information came later on and those who moved into these army-run assembly centers later on, say, June, July, they were told that they could store some things. So many of those families were able to keep household goods, furnitures, where those of us who left very early could not do that. I myself -- yes?

EO: At whose expense?

AH: The furniture could be stored sometimes in Buddhist churches, or community centers. The government itself offered in certain areas to store the furniture, but with a caveat: you store them at your own expense, at your own risk. And, of course, as, when many folks went back to that area later on, they found their homes and property vandalized, broken, stolen.

TI: Any other memories of Tanforan, like any fun memories?

NH: Well, we had, we had a Fourth of July celebration, and I don't know why, but we did. [Laughs]

TI: I mean, did anyone, people must have commented on the irony of Independence Day?

NH: I guess so. I don't know why, come to think of it, I really don't know why, but I remember we had Fourth of July celebration. And then was it Friday evening, we would have talent shows, 'cause we didn't have any movies or anything like that, and so Goro, Goro, what's his name? I can't remember his last name, but he was a very talented -- well, I thought -- singer and emcee. And he was funny and we enjoyed whatever it is that he said. And he must have been about, oh, I don't know, couldn't have been more than twenty years old, I don't think.

TI: So you looked forward to the Friday night talent shows. What were some of the things other people did? You said singing. . .

NH: Oh, then they went around and, scrounged around and asked people, and so-and-so played the violin so she, the girl came and played the violin for us, and some people played the piano and they played selections on the piano. I don't know where they got the piano from, but they got it from somewhere. Mostly singing, and that was our show. But then it was fun.

TI: And going back to that Fourth of July celebration or party, what did they do on the Fourth of July? I'm curious.

NH: I don't remember. All I know it was the Fourth of July, but there were no fireworks, obviously there weren't any fireworks. But we all went in the grandstand, and I guess we were singing, mostly.

TI: And your parents, what kind of activities did the Isseis have?

NH: Oh, Isseis had. . . well, my father played go, so they, they played go, all around camp you would see the older men playing go all day long.

TI: And your mother? What would, what would the women do?

NH: I don't know what they did, but I know that she crocheted a lot and knitted a lot. She was left-handed. I still have her, she made a bedspread for each of us, huge double bed bedspread, all crocheted by hand. And where did her, her thread, our neighbor in Berkeley, she asked, came to see us, and she asked her if she could bring some crocheting thread, and she brought it, Mrs. Lindberg. And she's since passed, on, too.

TI: And so with that thread, your mom made these bedspreads for each of the kids. And you said you still have that?

NH: I still have mine, yeah.

TI: Oh, that's, what a treasure.

NH: Yeah, and I think I know where it is, but oh well.

TI: You should, you should take care of that. That'd be a really important artifact for people, something made in camp.

NH: Yeah, it was made in camp.

TI: Any other memories of Tanforan, like any fun memories?

NH: Well, we had, we had a Fourth of July celebration, and I don't know why, but we did. [Laughs]

TI: I mean, did anyone, people must have commented on the irony of Independence Day?

NH: I guess so. I don't know why, come to think of it, I really don't know why, but I remember we had Fourth of July celebration. And then was it Friday evening, we would have talent shows, 'cause we didn't have any movies or anything like that, and so Goro, Goro, what's his name? I can't remember his last name, but he was a very talented -- well, I thought -- singer and emcee. And he was funny and we enjoyed whatever it is that he said. And he must have been about, oh, I don't know, couldn't have been more than twenty years old, I don't think.

TI: So you looked forward to the Friday night talent shows. What were some of the things other people did? You said singing. . .

NH: Oh, then they went around and, scrounged around and asked people, and so-and-so played the violin so she, the girl came and played the violin for us, and some people played the piano and they played selections on the piano. I don't know where they got the piano from, but they got it from somewhere. Mostly singing, and that was our show. But then it was fun.

TI: And going back to that Fourth of July celebration or party, what did they do on the Fourth of July? I'm curious.

NH: I don't remember. All I know it was the Fourth of July, but there were no fireworks, obviously there weren't any fireworks. But we all went in the grandstand, and I guess we were singing, mostly.

TI: And your parents, what kind of activities did the Isseis have?

NH: Oh, Isseis had. . . well, my father played go, so they, they played go, all around camp you would see the older men playing go all day long.

TI: And your mother? What would, what would the women do?

NH: I don't know what they did, but I know that she crocheted a lot and knitted a lot. She was left-handed. I still have her, she made a bedspread for each of us, huge double bed bedspread, all crocheted by hand. And where did her, her thread, our neighbor in Berkeley, she asked, came to see us, and she asked her if she could bring some crocheting thread, and she brought it, Mrs. Lindberg. And she's since passed, on, too.

TI: And so with that thread, your mom made these bedspreads for each of the kids. And you said you still have that?

NH: I still have mine, yeah.

TI: Oh, that's, what a treasure.

NH: Yeah, and I think I know where it is, but oh well.

TI: You should, you should take care of that. That'd be a really important artifact for people, something made in camp.

NH: Yeah, it was made in camp.

RP: Bob, your family arrived at Amache, was it in August, did you say, of '42?

BF: We, we got there in September, early September.

RP: Was, were you able to enroll in school that first semester? Or. . .

BF: In Amache?

RP: Yes.

BF: Yeah. They, they. . . I don't remember school right away. But they, they did open up a school probably in late September or maybe even early October. The school was in the barracks.

RP: Right, can you share with us a little, a little bit of what you remember of junior high school, as it was in Amache.

BF: Yeah. I was, I was a twelve year. The, the barracks, they didn't have the partitions in there. They might have had a couple, couple of partitions. But we, we sat on wooden benches.

RP: Benches.

BF: No, no books to begin with. Later on we got, we got some discarded, outdated books. But there was a teacher with a chalkboard in front and they would put the information, some of the information on the chalkboard and we'd just copy it. So we, we had tablets and copied the information from the textbook. Then, lecture and that, that was the educational process for several months. The. . . we had, there was a high turnover of teachers because these, these were teachers -- we had some good teachers, but -- I'd have to say that by and large, the quality of, of teachers was, was not very good at first. There's a high turnover. Because they didn't know the conditions that they would be living under. Although they lived in Lamar and came by bus to Amache. But they weren't prepared to, to deal with the population. First of all, they must have looked at us like, how come. . . these are all Japanese Americans. They had never seen that kind of population. We hadn't, I hadn't seen such a population except for the language school. And so there was a high turnover. Some had, some of the teachers had come from Indian reservations some had come from. . . teachers who had just finished college. 'Course, I'm sure they expected that we would have books and desks and things like that. We didn't. I can give you an example of. . . music. They were gonna start a little orchestra or a band, I guess. I remember went to, went to the music room and the only thing they had left was an oboe. Never seen an oboe in my life. And didn't know how difficult it would be to play such a, such a thing. I remember going home with an oboe. Never did master that. And, it was, it was discarded stuff. I don't think. . . well, I guess they eventually had some kind of, of a band or an orchestra. I certainly wasn't a part of that. Although later on, they, they somehow someone got some instruments and formed a band, an orchestra.

RP: An orchestra for dances and. . .

BF: Yeah, for dances. There's a fellow out of Santa Anita named Brush Arai and he had the Brush Arai and his (Kanaka Boys Band) or something like that.

RP: So, the conditions under which education developed in Amache didn't sound very stimulating academically.

BF: Well, at that, at that. . . yeah.

RP: Did it change?

BF: It did change over time. I remember, well, another thing that happened was it was P.E. classes. And they didn't have the equipment so when it, when the weather's. . . you got snow and stuff outside, they have to hold P.E. classes inside one of the barracks and the equipment they had was a, was a mattress that they rolled up. And we spent the hour jumping around that and diving over the, over the mattress. I mean, what kind of P.E. class is that? And the, so the conditions were not ideal, by any means.

RP: Bob, your family arrived at Amache, was it in August, did you say, of '42?

BF: We, we got there in September, early September.

RP: Was, were you able to enroll in school that first semester? Or. . .

BF: In Amache?

RP: Yes.

BF: Yeah. They, they. . . I don't remember school right away. But they, they did open up a school probably in late September or maybe even early October. The school was in the barracks.

RP: Right, can you share with us a little, a little bit of what you remember of junior high school, as it was in Amache.

BF: Yeah. I was, I was a twelve year. The, the barracks, they didn't have the partitions in there. They might have had a couple, couple of partitions. But we, we sat on wooden benches.

RP: Benches.

BF: No, no books to begin with. Later on we got, we got some discarded, outdated books. But there was a teacher with a chalkboard in front and they would put the information, some of the information on the chalkboard and we'd just copy it. So we, we had tablets and copied the information from the textbook. Then, lecture and that, that was the educational process for several months. The. . . we had, there was a high turnover of teachers because these, these were teachers -- we had some good teachers, but -- I'd have to say that by and large, the quality of, of teachers was, was not very good at first. There's a high turnover. Because they didn't know the conditions that they would be living under. Although they lived in Lamar and came by bus to Amache. But they weren't prepared to, to deal with the population. First of all, they must have looked at us like, how come. . . these are all Japanese Americans. They had never seen that kind of population. We hadn't, I hadn't seen such a population except for the language school. And so there was a high turnover. Some had, some of the teachers had come from Indian reservations some had come from. . . teachers who had just finished college. 'Course, I'm sure they expected that we would have books and desks and things like that. We didn't. I can give you an example of. . . music. They were gonna start a little orchestra or a band, I guess. I remember went to, went to the music room and the only thing they had left was an oboe. Never seen an oboe in my life. And didn't know how difficult it would be to play such a, such a thing. I remember going home with an oboe. Never did master that. And, it was, it was discarded stuff. I don't think. . . well, I guess they eventually had some kind of, of a band or an orchestra. I certainly wasn't a part of that. Although later on, they, they somehow someone got some instruments and formed a band, an orchestra.

RP: An orchestra for dances and. . .

BF: Yeah, for dances. There's a fellow out of Santa Anita named Brush Arai and he had the Brush Arai and his (Kanaka Boys Band) or something like that.

RP: So, the conditions under which education developed in Amache didn't sound very stimulating academically.

BF: Well, at that, at that. . . yeah.

RP: Did it change?

BF: It did change over time. I remember, well, another thing that happened was it was P.E. classes. And they didn't have the equipment so when it, when the weather's. . . you got snow and stuff outside, they have to hold P.E. classes inside one of the barracks and the equipment they had was a, was a mattress that they rolled up. And we spent the hour jumping around that and diving over the, over the mattress. I mean, what kind of P.E. class is that? And the, so the conditions were not ideal, by any means.